at least the valley of Megiddo, is referred to in Scripture elsewhere. See Judges iv, and v. In the fourth chapter we read of the great battle with Sisera. Barak pitches his tent in the plain of Zaanaim, by Kedesh, and went up to Mount Tabor. Then he went down from Mount Tabor with ten thousand men. Gaining the victory, he pursues after the enemy unto Harosheth. In the fifth chapter, an expression in Deborah's song informs us that those places, or some of them, are the Megiddo of our subject. "The kings came and fought; then fought the kings of Canaan in Taanach by the waters of Megiddo." In 2 Chron. xxxv., we have the account of Josiah's death: "He came to fight in the valley of Megiddo," (ver. 22.) There he was wounded unto death, and there "all Judah and Jerusalem mourned for Josiah." It is this mourning that is referred to in Zechariah xii. 11: "In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo."

W

THE RIGHTS OF THE POOR.

PROV. iii. 27, 28.

ITHHOLD not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto they neighbour, Go, and come again, when thou hast it by thee."

"Withhold not good from the owners thereof," is the literal reading as in the margin, and is thus commented on in the Latin bible of Tremellius. "From its owners,

i. e., owners of the good withheld; of which God makes the poor the owner by his need, and thee the steward. Wherefore these benefits are called in Scripture righteousness, as in Prov. xi. 18, and 2 Cor. ix, 9." Gesenius gives the same sense : "Withhold not benefit from its owner; from him to whom it is due, to whom it belongs; i. e., from the indigent."

Almsgiving, in the language of Scripture, is righteousness, not charity. Though I bestow all my goods to feed the poor,...... and have not charity, it profiteth me nothing." (1 Cor. xiii. 3.) In Matt. vi., alms in the first verse is, literally, as in the margin, righteousnees, answering to alms in the second verse. In Daniel iv. 27, righteousness, and mercy to the poor, run parallel. "Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor." The words of Peter, (Acts x. 35,) "He that feareth Him, and worketh righteousness," refer to what Cornelius had just said when repeating the words of the angels: "Thy prayer is heard, and thine alms are had in remembrance in the sight of God," (ver. 31); not, indeed, as a ground of salvation, for Cornelius was directed to send for Peter, who should tell him words whereby he and all his house should be saved. (Chap. xi. 14.) And to Nebuchadnezzar was presented, not the hope of eternal life; but the lengthening of his temporal prosperity.

In these and other passages of Scripture, the rights

of the poor are admitted. They are founded upon God's original gift to man: "And God said, Behold I have given you every herb bearing seed which is upon the face of all the earth; and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat." (Gen. i. 29.) The gifts and calling of God are without repentance; so, after the deluge, God said to Noah, "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things." (Gen. ix. 3.)

Though in process of time it was found expedient to divide the land amongst different owners, the title of the poor stood entailed according to God's original gift. God's gift could not be disposed of by the strong and intelligent to the injury of the weak in mind or body. He who tilled a portion of land, had an undoubted right to the produce of his labour; but this could not annul the right of the poor to the natural produce of the land. It is acknowledged in poor rates and other institutes for the relief of the poor.

Our present social condition is traceable to the partition of land. Society is therefore responsible for the proper maintenance of the poor by those who reap the advantages of such a condition. He who has more than he needs, is bound by common honesty to help him who has not enough. However disagreeable to human selfishness, it is true and scriptural that the need of the poor, irrespective of desert, makes his title good as owner of the benefit withheld.

In the division of the land of Canaan among the twelve tribes, the rights of the poor were recognized by the laws which God Himself made. In the times of harvest and vintage, the corners of the fields and the gleanings were to be left for the poor. (Lev. xix. 9, 10.) The sheaf that had been forgotten in the field was not to be fetched; it was to be left for the stranger, for the fatherless, and for the widow; and also that which remained on the olive tree, and in the vineyard, after the first gathering. (Deut. xxiv. 19-21.) Every seventh year, the fields, vineyards, and oliveyards, were to be left untilled, and their natural produce was enjoyed in common, that the poor of the people might eat. (Ex. xxiii. 11; Lev. xxv. 5.) And should any be reduced to the necessity of selling his inheritance, it could be redeemed at any time; if not, in the year of jubilee it was restored to him. (Lev. xxv.) To be kind and merciful to the poor, at all times and in all circumstances, was strictly enjoined, (Deut. xv. 7-11); and woes are denounced against those that added field to field, leaving no open ground in common for the poor, (Isaiah v. 8.) The Lord "looked for judgment; but behold oppression; for righteousness, but behold a cry." That neglect of the poor is an act of dishonesty is implied in these words of our Lord: "Give alms of such things as you have; and, behold, all things are clean unto you.' (Luke xi. 41.) Therefore, "withhold not good from the owners thereof. Say not unto thy neighbour, Go, and come again when thou hast it by thee; " but be honest and pay that debt at once,

Grace does not teach less than the law, to live righteously; but it sets this duty in a stronger light, and gives us the most powerful motive for doing good to all

especially unto them who are of the household of (Gal. vi. 10.)

household of faith, the house of Christ (Heb. iii. st be dear to every child of God. And can any elonging to that household, suffering and needy, our hearts nothing more than one to whom alms e? Cannot we discern Christ suffering in His ers? And shall we hesitate one moment as to we should do?

ween Christ and His people there has always been t intimate connection. "Out of Egypt have I My Son," (Matt. ii. 15; Hos. xi. 1,) was literally f Jesus, and of the Israel of God. "In all their on, He was afflicted." (Is. lxiii. 9.) He that ed them, touched the apple of His eye. (Zech. Between Christ and those who believe on Him, exists a vital bond which nothing can sever. now as He is, so are they in this world, (1 John ); not yet manifested; but soon to be by the words of Jesus: Come, ye blessed of My Father, or I was an hungered, and ye gave me meat.... t from Me, ye cursed....for I was an hungered, e gave Me no meat....Verily I say unto you, uch as ye did it not to one of the least of these, it not to Me." (Matt. xxv. 34–46.) n it shall be known how richly the Lord will that which has been lent to Him when given to oor. (Prov. xix. 17.) Now is the time for g on eternal security with immediate interest. especially, when, according to public reports, rism is, in some places, greatly on the increase. shopkeepers complain of straitened circumstances. of their customers buy only half, or one-third, s still, than usual. As they descend towards y, they stint themselves in necessaries in order their rent and other debts, even sometimes poor I write from knowledge of facts. Notwithng their efforts, they sink still lower, and the y calls at the retail shop are discontinued. ally, but surely, the shop-keeper feels the effects, inks in his turn. Thus those who sink drag down, and the cry of misery deepens and spreads, Estress rises upwards, threatening the downfall of for the present better off. Such is the natural of neglect of the poor. The teachings of God's are not arbitrary; they are founded on the nature ngs. Disobedience works out its own punishment n this life. In commending the poor to the contion of the rich, the welfare of the rich is consulted 11 as that of the poor: "There is that scattereth, et increaseth; and there is that withholdeth more is meet; but it tendeth to poverty. The liberal shall be made fat; and he that watereth, shall be ed also himself." (Prov. xi. 24, 25.)

don, in many respects the centre of the world, its scenes of extreme destitution little suspected, when made known by the reports of eye witnesses,

believed. And we have no reason to hope that er large commercial cities the case is much better. ought not to be in a land that is called a Christian

A land of magnificent churches, chapels, colleges, s, &c. This ought not to be in an age wonderful

for discoveries and improvements; an age of religious activity surpassing all preceding ages; when contributions for the spread of the Christian religion are reckoned by hundreds of thousands of pounds, besides rich revenues for the maintenance of a national church, and voluntary associations providing for the comforts of pastors and preachers. In such an age, in such a land, there is accumulating evidence of national and popular dishonesty in withholding "good from the owners thereof." Let only one eye-witness speak who has laboured and labours still among the poor, sacrificing ease and comfort for the sight, so painful to a feeling heart, the sight of extreme misery, without sufficient help to relieve. I quote his words: "It seems a very solemn sign of the times, that pauperism is, in some places, greatly on the increase; more especially when it is, as publicly reported in respect to London, by the tide of poverty rising up in the social scale. Small tradesmen, clerks, and others, until lately, even paying taxes, are now coming, one by one, on to the list of those receiving parish relief. Amongst that class are many of the Lord's own believing people. Of those, however, a still larger number, and really suffering more distress than any, are dear Christians who have had shops and little retail businesses, which have literally come to nothing, and the dear people in the most perplexing condition, with expenses, rent, &c., going on and nothing coming in, they themselves, and often their children, scarce having food enough to eat. Yet these are enduring great privations rather than come into the parish books."

Now such a state of things ought not to be tolerated in Great Britain. In a heathen land it would be bad enough; but in a land where the bible is known, and professedly believed to be of God, it is bad beyond the power of language to express. The reason God gave to Noah for punishing the murderer is deeply significant of God's regard for man: "Whoso sheddeth man's blood, by man shall his blood be shed; for IN THE IMAGE OF GOD MADE HE MAN." (Gen. ix. 6.) And should they who call themselves oF CHRIST, leave God's image to suffer, and groan, and starve, and die? while they themselves abound not only in the comforts, but also in the luxuries of life? What a new and powerful impulse would be given to trade, and in the right direction, if all the poor were properly fed, clothed, and lodged! How many valuable members of society would be reclaimed, and what a check to licentiousness and crime! But let pauperism go on increasing, and who can tell what the end will be?

"Blessed is he that considereth the poor; the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth." (Psa. xli. 1, 2.)

"If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" (James ii. 15, 16.)

"He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He him again." (Proverbs xix. 17.)

Bouley Bay, Jersey.

pay

P. OLLIVIER.

THE DESTINY OF THE CREATURE. COURTEOUS letter has been received, reviewing my article on this subject. It appears desirable to answer, very briefly, the various points which are concisely stated and underlined.

"1. Sinful man was expelled Paradise, lest he should eat of the tree of life and live for ever.'

The life spoken of here is unquestionably the natural life given to Adam when "God breathed into his nostrils the breath of life, and he became a living soul." The sentence which had been anticipatingly pronounced began immediately to be executed, viz., the severance of spirit and body, and which we call death. From this arises the application of the term to the soul in its severance from God so also the natural man is "dead in trespasses and sins; "the wanton widow is "dead while she liveth." Do we not hear also of a "living death" in current language? So an everlasting severance from God is an everlasting death; and so everlasting punishment, and hence everlasting torment, If "fear hath torment," much more has unbelief; for it "maketh God a liar." "2. The soul (not the body merely) that sinneth is to die."

severance

There is nothing in this of any weight, if the above remarks are accepted: so the soul dies by its from God." Or death is an analysis of the system, thus Paul, "The time of my departure (avàλvoic) is at hand." Now this analysis which he speaks of was his death, (2 Tim. vi. 6.)

"3. No man can keep alive his own soul (Ps. xxii.) The Chaldee or Syriac version is, 'He, (i. e. God) will not keep alive the soul of the wicked.'"

The same remarks apply. It is rather a matter of surprise that any one who regards the usus loquendi of Scripture should attempt to keep up the distinction between soul and body, which is so commonly disregarded there. The second and third mean nothing more than natural death.

"4. Christ says He is able (or has power) to DESTROY both soul and body in hell." (Matt. x. 28.)

Why in hell? If annihilation is the object, why does not God, in the exercise of mercy so concernedly claimed for Him accomplish this at once? Is justice satisfied with the infliction of this pain only there? And is satisfaction measured likewise by a definite period? If so, how long is this? Also, if annihilation is the object, why reverse the previous analysis by a curiosity in synthetical history of providing a resurrection body only to destroy that and its resident soul together in hell, either immediately or at the end of some term, whose extension no one has yet hinted at? Furthermore, why is "destroy" demanded as a synonym for annihilation, seeing it notoriously is not? "Destroy this body, and in three days I will raise it up." "5. David says, 'All the wicked will He destroy.' (Ps, cxlv. 20.) The Septuagint has it utterly destroy."" Here, again, it is the insufficient estimate of the word destroy that misleads. The destruction has reference to the term and perpetration of their wickedness, and not to their hereafter at all.

"6. Paul and Peter speak of vessels of wrath fitted

for destruction, and the day of judgment, and destruction of ungodly men. (Rom. ix., 2 Peter iii.)"

Here is the same defect. Destruction is not a synonym for nihility. Death is destruction; but death is not an utter extinction of existence, neither is destruction. It is meagre criticism that asserts otherwise.

"7. John speaks of the "second death:" those not written in the book of Life are cast into the lake of fire, where they shall be burnt up like chaff,' &c."

John does not say so. It is not legitimate to couple features of two things as expressive of one. John says nothing of being "burnt up like chaff;" but that "they shall be tormented night and day for ever and ever.' It remains with objectors to furnish a more precise formula for ceaseless, everlasting punishment. "Eternal life" is not claimed as an exponential term for the destiny of the wicked: it is "everlasting death," or an everlasting separation from God: or everlasting wrath. Everlasting union is the lot of the righteous; their "life is hid with Christ in God." “I in them, and Thou in Me, that they be made perfect in one," says Jesus.

Against the doctrine of the non-eternity of punishment, now so sedulously urged, it is a damaging fact that wicked men hail it with cordial acceptance, and, in consequence, continue more blindly in their sin. Walton House, Clifton.

WILLIAM HOWELL.

LINKS IN A HEAVENLY CHAIN;

OR

THE END AND THE BEGINNING.

"Seeing the end from the beginning." Isaiah xlvi. 10. "The Word was made flesh, and dwelt (ie., tabernacled) among us." John i, 14. Isaiah vii. 14, with Matt. i. 23. "Better is the end of a thing than the beginning thereof." Ecc. vii. 8.

ERHAPS you ask, What is the connection here? In my mind it is as follows. Each of the above passages leads my thoughts to CHRIST, and to the work which He lived and died on earth to accomplish. He is Alpha and Omega; THE BEGINNING AND THE END; the First and the Last. Rev. xxi. 6. All the links of the bible united, form one chain of matchless value ; and CHRIST is that chain, and the clasp thereof.

;

Link by link He has unfolded Himself to our view, as we were able to bear the revelation. The wondrous truth, so precious to our hearts, that the Word became Flesh and, to use the striking metaphor employed by the Holy Spirit, pitched His tent among us; had its beginning in type long previous to the birth of the Divine and Human Babe at Bethlehem. Not to mention earlier, but somewhat more obscure types-soon after the Exodus from Egypt, the promise was both given and fulfilled, "I will set My tabernacle among you," &c. See Leviticus xxvi. 11, 12. And this, Paul speaking by the Spirit, teaches us was a shadow" of good things to come; but the body, the substance, then, as now, was Christ.

might refer to many appearances of the Lord and point to many a bright star of promise which out, even there, upon earth's darkest sky. Who e man, the angel, with whom Jacob wrestled at ? Surely none other than He whose name onderful," (as in Isaiah ix. 6), and concerning Jacob said, "I have seen God face to face, in the face of Christ Jesus, who alone can reveal the Father," John i. 18), "and my life is pre"Gen. xxxii. 30.

prophet Hosea also alludes to this wondrous ew, so precious to our hearts for the proof it of the prevailing power of the prayer of faith. xii. 3-6.* With the man that is God's fellow Great High Priest and Intercessor, ever ready to t our petitions, well may we go boldly to the of grace, that we may obtain mercy, and find co help in every time of need.

the

in, the man who appeared to Joshua, as Captain - Lord's Host, the sequel assures us was n of our salvation," the Man Christ Jesus. shua v. 13 to end, and in close connection, chap. 2. Then as now, and now as then, HE is Prince Host of the Lord; and therefore victory is cerso certain, that we may raise the shout of h or ever the walls of Jericho have fallen. not to multiply passages, which will occur to any nversant with the Scriptures, and should be sought those who are not; we will only now glance at ord's own declaration, which carries us back than our farthest-reaching thoughts can travel e infinite and eternal past. "Jehovah possessed the beginning of His way, before His works of old. set up from everlasting, from the beginning, or he earth was. When there were no depths, I rought forth; when there were no fountains ling with water. Before the mountains were ; before the hills was I brought forth. While He had not made the earth, nor the fields, nor ghest part of the dust of the earth, When repared the heavens, I was there; when He compass upon the face of the depth; when He shed the clouds above; when He strengthened intains of the deep; when He gave to the sea cree, that the waters should not pass His coment; when He appointed the foundations of the then was I by Him, as one brought up with and I was daily His delight, rejoicing always Him. Rejoicing in the habitable part of His and My delights were with the sons of men.' Prov. 2-30.

here never was a time when our interests were not the heart of that beloved Saviour who DIED for our nd ROSE AGAIN for our justification! Who was and e Lamb slain from the foundation of the world!" glorious hope-inspiring "beginning! What 'could be "better" than this? The "

e

END

"angel," called in Genesis xxxii. 24, the Mand, as the Hebrew denotes, one of the Elohim, is here ed to us as God and man in His nature; angel in His Mal. iii. 1. Immanuel, "God with us; " Jesus, the Son "God manifested in flesh." 1 Tim. iii. 16.

which the Living Word revealed as rapidly drawing nigh, in the last audible words which fell from His lips. Rev. xxii. 20. The "end" of whose approach we see in some of the predicted "signs "in "the budding of the fig-tree, and all the trees,' "and in "the inhabitants of one city going to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also." Zech. viii. 21. The "end," at the "beginning of which " a great voice was heard out of heaven, saying, Behold, the tabernacle of God is with man, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pains; for the former things are passed away.' See Rev. xxi.

The "little while " of the church's widowhood is drawing to a close; and her Lord is about to return, not in humiliation; but in glory, to take Her to Himself to sit with Him on His throne, and share His triumph.

This, at His pre-millenial coming, "the first resurrection," (i.e., of the sleeping) and change of the living saints.

With such a prospect unfolding every hour, surely we can say, in joyful accents, at the "end" of each fleeting year of time, and with the dawn of eternity drawing ever nearer, and the morning star" already shining in upon our darkness-the herald of a nightless day. "Better is the END of a thing than the beginning thereof; and the patient in spirit, than the proud in spirit.' "Be patient, therefore, brethren unto the coming of the Lord." "( Though He tarry, wait for Him; for He will surely come, and will not tarry a single moment beyond the appointed time. It may be, indeed, that He may call some amongst us to Himself ere He returns; but if we know Him as the Alpha of our faith, we shall not fail to find Him also the Qmega. And of us it shall be gloriously true, if "in the midst of life we are in death," that "in the midst of death we are in life;" and that "better is the day of our death, than the day of our birth;" for one who had been in Paradise has told us by the Spirit, that to "depart, and be with Christ is far better" than the happiest lot on earth; that to be "absent from the body "is to be "at home with the Lord."

Now "the Lord (the Spirit, our Comforter), direct our hearts into the love of God (our Father), and the patient waiting for Christ" (our Saviour), who will quickly come, and not tarry; enabling us to re-echo from the very depths of our hearts the parting words of our Beloved, and exclaim in rapture, "Amen, even so; COME, Lord Jesus!'

ETERNAL PUNISHMENT.

(No. 5.)

ON THE NEED OF DEFINITIONS IN THIS CONTROVERSY.

ITH increased experience in this controversy, and as I become more accustomed to the mode of thought and argument on both sides of the question, so much the more do I see the necessity for defining the points on which we disagree, and the points of doctrine which either party holds.

At present the orthodox hold generally the doctrine of eternal punishment, which they declare to be taught by the Scripture; but as their mode of expressing this is undefined, the opponents of the doctrine attribute to them varying shades of thought, involving opinions which, if entertained by some, would be altogether repudiated by others. Similarly, while these opponents deny the eternity, and hold the cessation of punishment, they are equally lax in defining what they do hold, or what is the exact meaning of the various Scriptures adduced by them for the support of their doctrine, that punishment will eventually cease, and an end be put to the wicked and impenitent. Now it is clearly desirable, that if this exploded objection to the doctrine of eternal punishment is to be revived, those who revive it should define what is their view of the teaching of S. S., and I am willing to admit that those who hold what are commonly called evangelical views concerning eternal punishment,* should be prepared, while they combat objections, at the same time to state clearly their own views, and to define what they believe to be the scriptural teaching on the point.

This I am prepared to do, though I am not ignorant that I may incur the risk of animadversion, which so frequently falls on any one who attempts to define what men have been content to leave undefined; while they are satisfied with general and therefore vague notions. I know that it will be said, Why attempt to define what S. S. leaves undefined. The answer is exactly what has ever occurred in the history of dogmas. A general truth is being attacked; its supporters must necessarily examine all that the Word of God sets forth, collating different Scriptures, and discerning amidst them all, that TRUTH from which all the passages of Scripture emanate-that is, God's mind and will, as so declared in His Word, and only what we call undefined, because we fail to arrange in a harmonious whole, what is revealed to us in divers parts.

Thus, "eternal punishment," "destroy soul and body in gehenna," "everlasting destruction from the presence of the Lord," "the second death," "the lake of fire," "the wickedness of the wicked shall come to an end,” with numerous other indications of God's purpose concerning the impenitent, when compared with each other, and with similar expressions in other parts of Scripture, enable us to form an adequate conception, not only of the general fact of the unending character of the wrath of God on the unbelieving; but of what is, and what is not included in that solemn and awful condition.

* 8th article of the Evangelical Basis.

I proceed to set forth :

First, What ought to be defined, positively, by those who impugn the ordinary doctrine.

Secondly, The meaning of certain terms of ordinary use, which ought to be fixed, and not constantly perverted by either side.

Thirdly, A concise view of the varied views of those who believe in eternal punishment.

Fourthly, What I conceive to be a summary of the scriptural teaching on the subject.

I. It appears to me that men who deny the eternity of punishment, and oppose to it a negative view of such a destruction as we call annihilation, are bound to state at what period this destruction or cessation of existence does take place.

Is it at the death of the body?

Is it after the resurrection of the body to the judgment of the great white throne, through the second death, or lake of fire?

Is the second death to be a lengthened period, or an instant effect? Is it to be like the first death of the body, the commencement of a long yet ending period in Hades; or is it supposed to be, as natural death is popularly regarded, the end of the man?

II. The use of such terms as annihilation, evil, and even sin, is variable and wanting in precision.

ANNIHILATION was clearly defined at page 134, as given by Webster; and it is never used, at least never ought to be used, as though we believed that our opponents advocated, literally, the destruction of the elements of which matter is composed. We wish to express in that word exactly what they profess to advocate, and nothing more.

Mr.

EVIL is more limited in S. S. than in our common use. So, especially, the evil one is Satan-" Deliver us from the evil one. It is in its strict meaning (vid. page 136), a breaking down from the right way; active expression of opposition to God's will, rather than the condition to which such evil necessarily reduces. Minton uses eternity of evil as synonymous with eternity of punishment, and then plays upon the double meaning of the word. Is not punishment an evil? then eternal punishment and eternal evil are the same. But this double meaning we deny. So also SIN is walking in a state of insubjection of our will to God's righteous law. But punishment (kolasis) is restraint of will. Therefore sin and punishment in that future world cannot co-exist; they are incompatible.

Immortality, as used in this contest, is also an important word on which I have before spoken at some length. (pp. 135, 136.) I repeat here that the passage in Timothy is the only one in which "deathlessness" is applied to God. The contrast between corruption and deathlessness, is exhibited in the celebrated passage on the resurrection in 1 Cor. xv.; while the oft-quoted passage, "Hath brought life and immortality to light,” should be translated as it is in all other places, except Rom. ii. 7-incorruption. Then see what light is thrown by comparing it with such a grand text as 2 Peter ii. 12: "But these as natural brute beasts brought* (that is, by their conduct) unto capture and * γεγενημένα